The story about the execution of seven descendants of Saul and the subsequent burial ceremony (2Sam 21:1-14) evidences a knowlegde of many other texts known from the Deuteronomistic historical work: e.g., the oath of the Israelites to the Gibeonites (Josh 9:15-20), the sparing of the descendants of Jonathan (1Sam 20:14f.; 2Sam 9:1 -13) and the role of Rizpah (2Sam 3:7-11). Are these indications that doubts are superfluous regarding a unified Deuteronomistic historical work? On closer inspection, however, one can detect a number of differences: Adriel was not married to Michal, but to Merab (1Sam 18:17-19). Michal was to have no children (2Sam 6:23). Saul and his sons (plural!) had long been buried (1Sam 31:11-13). That David would hand over the sons and grandsons of Saul to be executed in a cruel manner deviates from the usual image of David (cf. 1Sam 24:22f.). Above all, the story contradicts Deuteronomy, that "children shall not be put to death for their fathers" (Deut 24:16) and those impaled are not to remain hanging over night (Deut 21:22f.). The text is therefore an independent, pre-Deuteronomistic story, which was handed down in certain circles, but like other texts not included in the developing book of Samuel. It could only be placed at the beginning of the "appendix" (2Sam 21-24), where the solemn burial of Saul and Jonathan by David (2Sam 21:11-14a) was attached.